Smashing the myth of taking Ahlul-bayt as the only conveyors of Islamic knowledge. Part 1 In The Name of Allah, The Most Beneficent, The Most Merciful. We often hear from misinformed Shi’ites that Ahlul-bayt were the most knowledgeable, therefore the correct Islamic knowledge must only be conveyed by Ahlul-bayt; Or they claim that the Imams from Ahlul-bayt were chosen by Allah and were infallible, so it is not possible for anyone other than these men to narrate a religious ruling since they are prone to error and prone to making mistakes, therefore Islamic knowledge must be acquired only through them. However, the reality is that these concepts or ideas were a much later innovation, and have no relation with the reality, because it is a well documented fact that, Prophet Muhammad(saw) allowed his Sahaba(companions) who acquired Islamic knowledge directly through him, to propagate the Islamic teachings to others. Moreover, Ahlul-bayt themselves took Islamic knowledge from fallible Muslims and were taught by fallible Muslims. Therefore, in order to clear these misconceptions, we have presented in this post few solid examples which demolishes the myth of taking Ahlul-bayt as the exclusive conveyors of Islamic knowledge to Muslim Ummah. We have divided this post into the following parts: (I). Prophetic narrations which invalidate the false concept that Islamic knowledge must be sought only through Ahlul-bayt. (II). Few Facts from Islamic history, which demolish the Shi’ite myth of acquiring Islamic knowledge only through Ahlul-bayt. (III). Few examples of the supposed infallible Imams acquiring the Islamic knowledge from fallible Muslims. (IV). Weren’t the Imams from Ahlul-bayt taught by fallible teachers? (V). The Mischief of Shi’ites. (I). Prophetic narrations which invalidate the false concept that Islamic knowledge must be sought only through Ahlul-bayt. 1. حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، يُحَدِّثُ عَنْ أَبِيهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ نَضَّرَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِي فَوَعَاهَا وَحَفِظَهَا وَبَلَّغَهَا فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ . ثَلاَثٌ لاَ يُغَلُّ عَلَيْهِنَّ قَلْبُ مُسْلِمٍ إِخْلاَصُ الْعَمَلِ لِلَّهِ وَمُنَاصَحَةُ أَئِمَّةِ الْمُسْلِمِينَ وَلُزُومِ جَمَاعَتِهِمْ فَإِنَّ الدَّعْوَةَ تُحِيطُ مِنْ وَرَائِهِمْ Prophet (saw) said: “May Allah beautify a man who hears a saying of mine, so he understands it, remembers it, and conveys it. Perhaps he carries the Fiqh to one who has more understanding than him. There are three with which the heart of a Muslim shall not be deceived. Sincerity in deeds for Allah, giving Nasihah(advice) to the A’immah(Imams) of Muslims, and sticking to the Jama’ah. For indeed the call is protected from behind them.”( Jami` at-Tirmidhi #2658 ; Grading: Sahih) Comment: From this hadeeth we learn that the responsibility of conveying the Islamic teachings from Prophet(saw) was not exclusively for Ahlul-bayt, but it was for the Sahaba in general. 2. Narrated ‘Abdullah bin ‘Amr: The Prophet said, “Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of Bani Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.”(sahih bukhari Volume 4, Book 56, Number 667). Comment: From this hadeeth we learn that, the responsibility of conveying the teachings of Prophet(saw) was not exclusive to Ahlul-bayt, but it was for all the Sahaba in general. Had it been exclusive then Prophet(saw) would have directed this command to Ahul-bayt, whereas we find that this command was general. 3. Sahl bin Mu’adh bin Anas narrated from his father that: The Prophet(saw) said: “Whoever teaches some knowledge will have the reward of the one who acts upon it, without that detracting from his reward in the slightest.”(Sunan ibn Majah, Vol. 1, Book 1, Hadith 240; Grading: Hasan) Comment: From this hadeeth we learn that, the honor of teaching knowledge was not restricted to Ahlul-bayt but it was for the Muslims in general. 4. Messenger of Allah(saw) said: “Whoever calls to guidance, then he receives the reward similar to the reward of whoever follows him,without that diminishing anything from their rewards. And whoever calls to misguidance, then he receives of sin similar to the sins of those who followed him, without that diminishing anything from their sins.”(Jami` at-Tirmidhi #2674 : Grading Sahih), Comment: Again from this hadeeth we learn that, the honor of calling people to guidance was not restricted to Ahlul-bayt but it was for the Muslims in general. 5. Narrated `Abdullah: Allah’s Messenger (saw) said, “Do not wish to be like anyone, except in two cases: (1) A man whom Allah has given wealth and he spends it righteously. (2) A man whom Allah has given wisdom (knowledge of the Qur’an and the Hadith) and he acts according to it and teaches it to others.“(Sahih al-Bukhari #7141). Comment: We learn from this hadeeth that the privilege of teaching Islamic knowledge was general for the Muslims whom Allah has given the wisdom. 6. Abu Musa reported Allah’s Apostle (saw) as saying: The similitude of that guidance and knowledge with which Allah, the Exalted and Glorious, has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall (eagerly) and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren which retains water and the people derive benefit from it and they drink it and make the animals drink. Then there is another land which is barren. Neither water is retained in it, nor is the grass grown in it. And that is the similitude of the first one who develops the understanding of the religion of Allah and it becomes a source of benefit to him with which Allah sent me. (The second one is that) who acquires the knowledge of religion and imparts it to others. (Then the other type is) one who does not pay attention to (the revealed knowledge) and thus does not accept guidance of Allah with which I have been sent.( Sahih Muslim #2282) Comment: We learn from this hadeeth that the privilege of conveying Islamic knowledge from Prophet(saw) was general for the Muslims especially the Sahaba. 7. Narrated Masriq: `Abdullah bin `Amr mentioned `Abdullah bin Masud and said, “I shall ever love that man, for I heard the Prophet (saw) saying, ‘Take (learn) the Qur’an from four: `Abdullah bin Masud, Salim, Mu`adh and Ubai bin Ka`b.’ “( Sahih al-Bukhari 4999) Comment: From this hadeeth we find that Prophet(saw) didn’t restrict the learning of Quran through Ahlul-bayt. 8. Anas bin Malik narrated that: The Messenger of Allah said: The most merciful of my Ummah towards my Ummah is Abu Bakr; the one who adheres most sternly to the religion of Allah is ‘Umar; the most sincere of them in shyness and modesty is ‘Uthman; the best judge is ‘Ali bin Abu Talib; the best in reciting the Book of Allah is Ubayy bin Ka’b; the most knowledgeable of what is lawful and unlawful is Mu’adh bin Jabal; and the most knowledgeable of the rules of inheritance (Fara’id) is Zaid bin Thabit. And every nation has a trustworthy guardian, and the trustworthy guardian of this Ummah is Abu ‘Ubaidah bin Jarrah.”(Sunan Ibn Majah, Vol. 1, Book 1, Hadith 154 ; Grading: Sahih) Comment: From this hadeeth we find that, Islamic knowledge was not exclusive for Ahlul-bayt, and some Sahaba who were fallible were the most knowledge in certain fields of Islamic knowledge. 9. Narrated ‘Ali bin Abi Talib that the Messenger of Allah(saw) said: “The best of you is he who learns the Qur’an and teaches it.”(Jami at-Tirmidhi, Book 45, Hadith 3157; Grading: Sahih) Comment: We learn from this hadeeth that, teaching Quran was not exclusive to Ahlul-bayt, but was for the Muslims in general, especially Sahaba. 10. Narrated Malik bin Huwairith: We went to the Prophet(saw) and we were all young men and stayed with him for about twenty nights. The Prophet(saw) was very merciful. He said, “When you return home, impart religious teachings to your families and tell them to offer perfectly such and such a prayer at such and such a time and such and such a prayer at such and such a time. And at the time of the prayer one of you should pronounce the Adhan and the oldest of you should lead the prayer.”(Sahih al-Bukhari #685). Comment: We learn from this hadeeth that, the responsibility of conveying Islamic teachings was assigned to Sahaba in general, 11. Umar bin Abu Salama reported that he asked the Messenger of Allah (saw): Should one observing fast kiss (his wife)? The Messenger of Allah (saw) said to him: Ask her (Umm Salama). She informed him that the Messenger of Allah (saw) did that, where upon he said: Messenger of Allah, Allah pardoned thee all thy sins, the previous and the later ones. Upon this the Messenger of Allah (saw) said: By Allah, I am the most God conscious among you and I fear Him most among you.(Sahih Muslim #1108). Comment: We learn from this hadeeth that, Prophet(saw) himself allowed his wives to convey Islamic rulings to other Sahaba. 12. We find in Shia hadeeth that Prophet(saw) asked his Wives to teach believing women the Islamic rulings. علی بن إبراهیم. عن هارون بن مسلم، عن مسعدة بن زیاد، عن أبی عبدالله (علیه السلام) أن النبی (صلى الله علیه وآله) قال لبعض نسائه: مری نساء المؤمنین أن یستنجین بالماء ویبالغن فإنه مطهرة للحواشی ومذهبة للبواسیر الفـروع من الكــافی تألیف أبی جعفر محمد بن یعقوب بن اسحاق الكلینی الرازی المتوفی فی سنة 328 / 329 ه From Abi Abdullah (pbuh) that the prophet (pbuh and his family) told some of his wives: Order the women of the believers to clean themselves with water and to exagerate in it because it cleanses the surrounding areas and it makes the hemorrhoids disappear. [Shia book, Al Kafi] This was considered an authentic quote by Shia scholar Al Majlisi: 12- (مجلسي صحيح13/58 ) عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ لِبَعْضِ نِسَائِهِ مُرِي نِسَاءَ الْمُؤْمِنِينَ أَنْ يَسْتَنْجِينَ بِالْمَاءِ وَ يُبَالِغْنَ فَإِنَّهُ مَطْهَرَةٌ لِلْحَوَاشِي وَ مَذْهَبَةٌ لِلْبَوَاسِيرِ . We also read in Shia books: و لا یخفى ما فیه فإنه لیس فی الخبر دلالة على ان الغسلة الثانیة لازالة شیء فی المحل یعبر عنه بالأثر، بل الظاهر منه لیس الا وجوب غسل المحل بعد ازالة العین عنه و انه یحصل به الإنقاء أی طهارة المحل.و یستدل له أیضا بالخبر العامی النبوی، و فیه: قال صلّى اللّه علیه و آله و سلّم لعائشة: «مری نساء المدینة یستنجین بالماء و یبالغن فإنه مطهرة للحواشی» بتقریب ان فی قوله صلّى اللّه علیه و آله و سلّم«یبالغن» مع التعلیل دلالة أو اشعارا بلزوم إزالة الأثر (و الانصاف) وهن هذه الدعوى أیضا، حیث لا دلالة و لا إشعار فی قوله صلّى اللّه علیه و آله و سلّم: «یبالغن» و لا فی التعلیل بان فی المبالغة فی التطهیر یحصل طهر الحواشی على لزوم إزالة الأثر، فالحق انه لیس لإثبات الفرق المذكور دلیل سوى دعوى مثل الشیخ الأكبر (قده) الاتفاق علیه. مصباح الهدى فی شرح العروة الوثقى، ج3 المؤلف: الآملی، المیرزا محمد تقی تاریخ وفاة المؤلف: 1391 ه ق تاریخ الطبع: 1380 ه ق الطبعة: الأولى مكان الطبع: طهران- إیران الأمر الثانی عشر انهم قد فرقوا بین الغسل بالماء و بین المسح بالأحجار ص: 51 – ص: 52 و یشیر إلیه أیضا قول النبی (صلى الله علیه و آله) «3» لعائشة: «مری نساء المدینة یستنجین بالماء. و یبالغن، فإنه مطهرة للحواشی» فإن قوله (صلى الله علیه و آله) و یبالغن مع التعلیل مشعر بذلك، أو یقال انا لا نلتزم طهارة تلك الأجزاء حال المسح بالأحجار، بل نقول: انه معفو عنها و عما یلاقیها مما یكون فی اجتنابه عسر ما دامت على المحل، أما لو ارتفع ذلك فإنها تنجس ما یلاقیها، و لا ینافی ما ذكرنا من التحدید بزوال العین ما وقع لبعضهم من التحدید بالنقاء كالخبر، لما عرفت من أن النقاء فی كل شیء بحسبه، كما سمعت ذلك فی الروایة، فالنقاء حینئذ متحد المعنى، لكن مختلف بالنسبة إلى ما یحصل به، فان نقاء كل شیء بحسب حاله.جواهر الكلام فی شرح شرائع الإسلام، ج2 شیخ الفقهاء و إمام المحققین محمد حسن بن الشیخ باقر بن الشیخ عبد الرحیم النجفی( ت 1266 ه) الناشر: دار إحیاء التراث العربی الطبعة: السابعة مكان الطبع: بیروت- لبنان المحقق / المصحح: الشیخ عباس القوچانی [فی وجوب إزالة الغائط بالماء تخییرا] ص: 26 – ص: 27 These quotes are from shia books of jurisprudence, quoting the Prophet (pbuh) telling Aisha(as) to “Command the women of Medina to use water to clean their private parts and to exaggerate in the quantity used because it purifies the surrounding areas as well”. The first quote is by “Al Amali” and the second by “al Najafi”. Comment: We find that Prophet(Saw) commanded his wives(esp. Ayesha) to teach women Islamic rulings. Though wives of Prophet(saw) are themselves from Ahlul-bayt, but since Shias don’t believe so, therefore their own hadeeth destroys their false concept of restricting Ahlul-bayt as the conveyers of Islamic knowledge. To be continued in part 2, may the peace and mercy be upon our noble prophet, the believers of his family, the companions and all those who follow them in righteousness
Posted on: Wed, 10 Dec 2014 05:44:44 +0000
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